Faithful at All Times
Devotional thought from the messages of Adrian Rogers
BIBLE MEDITATION:
1 Corinthians 4:2 - “Moreover it is required in stewards, that a man be found faithful.”
DEVOTIONAL THOUGHT:
Are you faithful? When times get tough, can you be counted on? Today there is a serious lack of genuine integrity and faithfulness among God’s children. This is a travesty. Words mean little today, whether it’s a marriage contract or a business contract. Even a treaty between nations doesn’t seem to hold true. Our faithfulness is the fundamental basis of character. We will never know God’s blessing apart from faithfulness.
ACTION POINT:
When you are gone, will people say you were faithful? Faithful to your family? Faithful to your friends? And most of all, faithful to God?
Thursday, June 3, 2010
Friday, May 21, 2010
Should Christians "judge" others? You betcha!
Should Christians "judge" others? You betcha!
By Marsha West
One of the biggest problems in the Church is that some Christians are way too trusting. Jesus warned, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." (Mat 7:15). Far too many of the sheep do not heed our Lord's words. Even when believers are cautioned about certain false teachers, they blow off the warning and blindly follow these wolves.
You've probably heard this many times: "The Bible says not to judge." What the Bible actually says is that we're not to judge a person's heart or motives. "But he that is spiritual judgeth all things," says Paul, "yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ" (1Cor 2:15-16). According to Paul true followers of Jesus are of the same mind. When you have the mind of Christ you have spiritual discernment. Christians (who are walking with Christ) have the authority to judge people's words and actions. How do you know if someone is a false teacher? Go to the scriptures! In 2 Timothy 3:16-17 Paul says: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works."
No doubt some Christians will continue to complain that "judging" is unbiblical and play the Mat. 7:1-3 card: "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" What they fail to understand is that the Spirit of God abides in regenerate Christians. Hence we have the mind of Christ! As for the unbeliever, Scripture clearly teaches that the natural man [unregenerate] "receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor 2:14). So the unregenerate person does not — cannot — understand the things of God. Amazingly, a growing number of self-professed Christians think the things of God are foolishness.
Today many Christians are attending churches where their pastors teach outright heresy! They just assume they're being taught the truth. Unfortunately that's not always the case. Granted, there are a lot of ministers who preach the true Gospel of Jesus Christ. Still, there are a growing number of false teachers who can charm an Eskimo into buying a beach umbrella.
The good news is that believers who read and study the Bible are not easily taken in by apostates. But even mature believers can have the wool pulled over their eyes if they stop being Bereans. It was for this very reason that John penned this warning: "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1).
Christians who have the good fortune to own a Bible must gain a thorough understanding of what God says in His Word. "Thy word is a lamp unto my feet, and a light unto my path" (Psalm 119:105). Those who truly desire a Christian worldview will look to the Bible for wisdom and guidance.
© Marsha West
http://www.renewamerica.com/columns/mwest/100427
By Marsha West
One of the biggest problems in the Church is that some Christians are way too trusting. Jesus warned, "Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves." (Mat 7:15). Far too many of the sheep do not heed our Lord's words. Even when believers are cautioned about certain false teachers, they blow off the warning and blindly follow these wolves.
You've probably heard this many times: "The Bible says not to judge." What the Bible actually says is that we're not to judge a person's heart or motives. "But he that is spiritual judgeth all things," says Paul, "yet he himself is judged of no man. For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ" (1Cor 2:15-16). According to Paul true followers of Jesus are of the same mind. When you have the mind of Christ you have spiritual discernment. Christians (who are walking with Christ) have the authority to judge people's words and actions. How do you know if someone is a false teacher? Go to the scriptures! In 2 Timothy 3:16-17 Paul says: "All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works."
No doubt some Christians will continue to complain that "judging" is unbiblical and play the Mat. 7:1-3 card: "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?" What they fail to understand is that the Spirit of God abides in regenerate Christians. Hence we have the mind of Christ! As for the unbeliever, Scripture clearly teaches that the natural man [unregenerate] "receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (1 Cor 2:14). So the unregenerate person does not — cannot — understand the things of God. Amazingly, a growing number of self-professed Christians think the things of God are foolishness.
Today many Christians are attending churches where their pastors teach outright heresy! They just assume they're being taught the truth. Unfortunately that's not always the case. Granted, there are a lot of ministers who preach the true Gospel of Jesus Christ. Still, there are a growing number of false teachers who can charm an Eskimo into buying a beach umbrella.
The good news is that believers who read and study the Bible are not easily taken in by apostates. But even mature believers can have the wool pulled over their eyes if they stop being Bereans. It was for this very reason that John penned this warning: "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world" (1 John 4:1).
Christians who have the good fortune to own a Bible must gain a thorough understanding of what God says in His Word. "Thy word is a lamp unto my feet, and a light unto my path" (Psalm 119:105). Those who truly desire a Christian worldview will look to the Bible for wisdom and guidance.
© Marsha West
http://www.renewamerica.com/columns/mwest/100427
Tuesday, May 18, 2010
ICR, Days of Praise, May 18 2010
A Righteous Heart
May 18, 2010
Monday, May 17, 2010
I Just Heard from Heaven
1. Once I wandered out in sin, far from God away,
Al my heart to Him I give, no more sin allowed,
And I've just heard from heaven, and it's all right now.
CHORUS:
Well, I've just heard from heaven and there's one thing I know.
My sins are all forgiven, He washed me white as snow.
The load that once I carried, He took away somehow,
And I've just heard from heaven, and it's all right now.
2. Trials come to you and me, burdens hard to bear,
But Our heartaches, grief, and pain He will gladly bear.
So just look up and trust in Him, and leave your burdens there,
And you will hear from heaven when you call in prayer.
CHORUS:
3. When my load is hard to bear, and my path dim,
No one else seems to care, then I go to Him.
He's my intercessor there, so at His feet I bow,
And I've just heard from heaven, and it's all right now.
CHORUS:
Saturday, May 15, 2010
In Touch Devotional, May 15, 2010
The Attitude of a Saint
1 Corinthians 15:9-11
The apostle Paul had a certain mindset that Christians are wise to emulate (1 Cor. 11:1). His attitude included:
1. Humility. Pride cannot hide in the heart of a believer who understands divine mercy. Paul spread the gospel because he believed that the grace which was sufficient to save a sinner like him was adequate for anyone.
2. A sense of obligation. The apostle never lost sight of how far God's grace had brought him. He frequently reminded followers of his role in persecuting the church (1 Tim. 1:13). Paul's gratitude for salvation from that former life never waned. The book of Acts records the almost constant turmoil and heartache of his travels, and yet he kept praising the Lord for the privilege of serving.
3. A sense of dependence. To describe the source of his strength, Paul used these words: "By the grace of God I am what I am" (1 Cor. 15:10). He knew what it was like to depend upon one's own goodness and work to be religious— and he wanted no part of it. Paul desired more of Jesus and none of himself (Phil 3:8).
4. A spirit of absolute confidence. At the end of his life, Paul was as certain as ever that God was real, in charge, and worthy of all honor, glory, and praise (2 Tim. 4:6-8).
Do you see these attitudes in yourself? If not, borrow a page from the apostle Paul's "playbook." Praise the Lord for all that He has done for you, and then get busy working for His kingdom. Do not allow His grace to be poured out on your life in vain (1 Cor. 15:10).
Friday, May 14, 2010
ICR, Days of Praise, May 14, 2010
The Dreamers
May 14, 2010
Thursday, May 13, 2010
ICR Days of Praise, May 13, 2010
Righteous Friends
May 13, 2010
Wednesday, May 12, 2010
Biblically, Could Death Have Existed before Sin?
Biblically, Could Death Have Existed before Sin?
Satan, the Fall, and a Look at Good and Evil
by Bodie Hodge--March 2, 2010from Answers in Genesis
Death and sin—these are two things today’s society seems to want to avoid in a conversation! In today’s secular society, kids have been taught for generations that death goes back for millions of years. But there is a huge contrast when you open the pages of Scripture beginning in Genesis.
The Bible is the authority on the past (as well as the authority on scientific and theological aspects), and it is logical that the Bible should be the authority on the issue of death and its relationship with sin. Getting a big picture of sin and death and how they are related in the Bible can make us better witnesses to today’s culture.
Everything Was Originally Perfect
Genesis 1:31
God saw all that he had made, and it was very good. And there was evening, and there was morning—the sixth day.
Figure 1. A very good creation
Deuteronomy 32:4
He is the Rock, his works are perfect, and all his ways are just. A faithful God who does no wrong, upright and just is he.
When God finished creating at the end of Day 6, He declared everything “very good”—it was perfect. God’s work of creation is perfect. We expect nothing less of a perfect God.
What was this “perfect” or “very good” creation like? Were animals dying? Was man dying? Let’s look closer at what the Bible teaches.
Everything Was Originally Vegetarian
Genesis 1:29–30
Then God said, “I give you every seed-bearing plant on the face of the whole earth and every tree that has fruit with seed in it. They will be yours for food. And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so.
We know that animals and man were not eating meat originally according to Genesis 1:29–30. So, meat-eaters today were all vegetarian originally, which also points to death not being part of the original creation. Plants are not “alive” in the biblical sense of nephesh chayyah, only animals and man. So, plants being eaten did not mean death existed before the Fall.1 One would not expect a God of life to be a god of death. When we look at God’s restoration in Revelation 21–22, there will be no death, pain, or suffering.
If a Christian wants to side with the atheistic view of a world where death existed for millions of years using the majority of the fossil layers as their evidence of slow gradual accumulation instead of a global Flood, then they have major problems.2 The fossil layers consist of many animals that have the remains of other animals in their stomach contents.3 As we’ll discuss later, Scripture tells us that sin brought about animal death, something that did not occur prior to the Fall. This rules out many of the rock layers as being evidence of million of years because the Lord declared that everything was originally vegetarian. The Flood of Noah’s day is a much better explanation of the rock layers, which show animals eating other animals after sin.
Death Is a Punishment
Genesis 2:16–17
And the LORD God commanded the man, “You are free to eat from any tree in the garden; but you must not eat from the tree of the knowledge of good and evil, for when you eat of it you will surely die.”
God gave the command in Genesis 2:16–17 that sin would be punishable by death. This is significant when we look at the big picture of death. If death in any form was around prior to God’s declaration in Genesis 1:31 that everything was “very good,” then death would be very good too—hence not a punishment at all.
Some have pointed out that this passage is not referring to animal death. In one sense, we agree with them: this verse was not directed toward animals. But by the same logic, this command was only directed toward Adam, yet Eve died and so do we (Adam’s descendants) for sin. This shows the all-encompassing impact of the sin-death relationship.
Adam Knew What “Die” Meant
Some people have brought up the objection that if there was no death existing in the world, then how did Adam know what God meant in Genesis 2:17.
God, the author of language, programmed Adam with language when He created him, as they conversed right from the start on Day 6 (see Genesis 2). Since God makes things perfectly, Adam knew what death meant—even if he did not have experiential knowledge of it. In fact, he probably understood it better than any of us because he had a perfect mind, uncorrupted by sin and the Curse.
Sin Brought Animal Death
The first recorded death and passages referring to death as a reality came with sin in Genesis 3 when the serpent, Eve, and Adam all were disobedient to God. Please note that what happened is the first hint that things will die:
Genesis 3:14
So the LORD God said to the serpent, “Because you have done this, “Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life.
Genesis 3:14 indicates that animals, which were cursed along with the serpent, would no longer live forever but have a limited life (all the days of your life). This is the first hint of animal death. Since animals were cursed, they too will now die.
Figure 2. The Lord’s sacrifice to make coats of skins for Adam and Eve
Though this particular verse doesn’t rule out animal death prior to sin, its placement with sin and the Curse in Genesis 3 may very well be significant. The first recorded death of animals comes in Genesis 3:21, when God covered Adam and Eve with coats of skins to replace their fig leaf coverings they assumed would cover their nakedness.
Genesis 3:21
The LORD God made garments of skin for Adam and his wife and clothed them.
Abel apparently mimicked something like this when he sacrificed from his flocks (fat portions) in Genesis 4:4, as did Noah after the Flood in Genesis 8:20. The Israelites did this as well, giving sin offerings of lambs, doves, etc.
Figure 3. Noah offering sacrifices
The punishment for sin was death; so, something had to die. Rightly, Adam and Eve deserved to die, but we serve a God of grace, mercy, and love. And out of His love and His mercy, He basically gave us a “grace period” to repent.
The Lord sacrificed an animal to cover this sin. It was not enough to take away sin, but merely offered a temporary covering. This shows how much more valuable mankind is than animals (see also Matthew 6:26, 12:12). The punishment for sinning against an infinitely holy God is an infinite punishment, and animals are not infinite. They simply cannot take that punishment. We needed a perfect and infinite sacrifice that could take the infinite punishment from an infinite God. Jesus Christ, the Son of God, who is infinite, could take that punishment. These animal sacrifices foreshadowed Jesus Christ who was the ultimate, perfect, infinite sacrifice for our sins on the cross. Hebrews reveals:
Hebrews 9:22
In fact, the law requires that nearly everything be cleansed with blood, and without the shedding of blood there is no forgiveness.
This is why Jesus had to die, and this is why animals were sacrificed to cover sin. These passages make it clear that animal death has a relationship with human sin as well as the fact that it came after sin (see Christian Theodicy in Light of Genesis and Modern Science). Also, it is the very basis and foundation of the gospel.
Sin Brought Human Death
This same type of proclamation that animals will ultimately die (all the days of your life) comes back in Genesis 3:17, where man would also die (all the days of your life). Like the animals, man would die in fulfillment of what was said in Genesis 2:17.
Genesis 3:17
To Adam he said, “Because you listened to your wife and ate from the tree about which I commanded you, ‘You must not eat of it,’ “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life.”
Some have stated that they believe this was only a spiritual death, but God made it clear in Genesis 3:19 by adding that humanity will return to the dust from which we came, which makes it clear it was not excluding a physical death.
Genesis 3:19
By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.
Even Paul, when speaking of human death, specifically says:
Romans 5:12
Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned
1 Corinthians 15:26
The last enemy that will be destroyed is death.
Romans 5:14
Nevertheless death reigned from Adam until Moses, even over those who had not sinned in the likeness of the offense of Adam, who is a type of Him who was to come.
Romans 5:17
For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ.
If the death God mentioned is only spiritual, then why did Jesus have to die physically—or rise physically? If the Curse meant only spiritual death, then the gospel is undermined.
It is true that Adam and Eve didn’t die the exact day they ate, as some seem to think Genesis 2:17 implies. The Hebrew is die-die (muwth-muwth), which is often translated as “surely die” or literally as “dying you shall die,” which indicates the beginning of dying (i.e. an ingressive sense). At that point, Adam and Eve began to die and would return to dust. If they were meant to have died right then, the text should have used muwth only once, as is used in the Hebrew meaning “dead, died, or die” and not “beginning to die” or “surely die.”
Does the Bible Teach Death before Sin?
The Bible tells us very clearly that there was no death before sin from many passages. In fact, there are no Bible verses indicating there was death prior to sin.
Click to enlarge
Figure 4. Death before sin is a problem for a perfect creation at the end of Day 6
The only reason some people try to insert death before sin is to fit man’s ideas of “millions of years” of death from a uniformitarian view of the fossil record into the Bible. But this makes a mockery of God’s statement that everything was very good in Genesis 1:31. Death, animals eating other animals, thorns, cancer, tumors, and so on are not very good, and, yet, these are found in those fossil layers.
This leads to compromising what God plainly says to accommodate fallible man’s ideas. Besides, the Scriptures reveal a global Flood in Genesis 6–8, after sin, which explains the vast majority of fossil layers. So, one need not appeal to billions of years to explain these layers. It is better to trust what God says:
Psalm 118:8
It is better to trust in God, than to trust in man.
Keep in mind that having death before sin also undermines the very gospel, where Jesus Christ stepped into history to conquer sin and death. In doing so, He graciously offered the free gift of salvation to all who receive him.
Conclusion
Figure 5. Biblical view of death
Figure 6. A secular view of death
Keep in mind there are primarily two views of history (secular and Christian) with two different authorities (man’s fallible reason apart from God and a perfect God) with conflicting views about the past.
According to the Bible, a perfect God created a perfect creation, and because of man’s sin, death and suffering came into the world. But through Christ we look forward to a time when there will be no more pain or death or suffering (Revelation 21:4).
In a secular worldview, there has always been death. So, when Christians try to incorporate secular history of millions of years into their theology, two main questions arise. Was there really a change when Adam and Eve sinned? And what will heaven really be like then . . . ?
Footnotes
- See “Do Leaves Die?” Back
- Bodie Hodge, “How old is the earth?” Answers in Genesis. Back
- Ryan McClay, “Dino Dinner Hard to Swallow,” Answers in Genesis. Back
Tuesday, May 11, 2010
ICR, Days of Praise, May 11, 2010
A Righteous Desire
May 11, 2010
Monday, May 10, 2010
ICR, Days of Praise, May 10, 2010
The Christian's Calling May 10, 2010 |
Sunday, March 15, 2009
The Destiny of Those Who Die In infancy
The Destiny of Those Who Die In infancy
by Myron J. Houghton, Ph.D, Th.D.
Copied from the Faith Pulpit May/June 1999
Introduction: In this paper an attempt will be made to show what the Bible teaches about the destiny of those who die in infancy. In order to accomplish this purpose the major views on the subject will be presented followed by an examination of the biblical material.
The Major Views:
Infants who die in infancy unbaptized do not go to heaven: In Roman Catholic theology there is no official dogma on the destiny of dead unbaptized infants. Nevertheless, the weight of tradition teaches that they go to a place called limbo, which is neither heaven nor hell, a place of natural happiness but without full communion with God. ~ LIMBO: UNSETTLED QUESTION by George L Dyer (NY: Sheed 8r Ward, 1964) or ENCYCLOPEDIA OP THEOLOGY edited by Karl Rahner (NY: The Seabury Press, 1975), pp. 850-851.
Infants who die in infancy unbaptized may or my not go to heaven: Although there is no official Lutheran view concerning the fate of dead unbaptized infants, the following information is relevant: (1) infants are born in original sin; (2) faith is absolutely necessary for salvation; (3) infants are capable of saving faith; and (4) faith can be created by (a) the gospel, (b) water baptism (c) the Lord's Supper (cf. THE BOOK OF CONCORD translated and edited by Theodore G. Tappert (Philadelphia: Fortress press, 1959), pp. 29 33, 17% 442-446). Nevertheless, the 17th century Lutheran theologian, John Gerhard said in his LOCI THEOLOGIQ IX: 282, meanwhile that, in the case of deprivation or of impossibility the children of Christians may be saved through an extraordinary and peculiar divine dispensation. - We neither can, nor ought to, rashly condemn those infants that die either in their mother's womb, or suddenly for any cause before receiving Baptism; we should rather conclude that the prayers of godly parents, or if the parents in the matter are neglectful, the prayers of the Church poured out before God for these infants, are mercifully heard, and that they are received into favor and life by God." quoted in English translation in Heinrich Schmid's THE DOCTRINAL THEOLOGY OF THE E VA NGELICAL LUTHERAN CHURCH(Minneapolis: Augsburg Publishing House 1961), p. 556 Some Fundamentalists also teach that Scripture does not answer this question and thus they have no hope to offer parents who have lost a new-born baby Infants who die in infancy. Some Calvinists have taught this view while other Calvinists emphatically reject it.
Infants who die in infancy are saved and with Christ in heaven: This was by the majority view among Fundamentalist writers. One of the best treatments of the subject from this perspective is a book entitled HEAVEN FOR THOSE WHO CAN'T BELIEVE by Robert P. Lightner (Schaumburg, Illinois: Regular Baptist Press, 1977).
The Major Reasons Supporting that infants Who Die In infancy Go to Heaven:
1. The Death and Resurrection of Christ: While some have tried to argue that infants are morally neutral or even holy, the Bible teaches that death is the penalty for Adam's sin (Romans 5:12, 15, 17) and that death passes upon all mankind, including infants. Thus, infants are considered sinful. Apart from the death and resurrection of Jesus Christ, no one not even infants, would be worthy to enter heaven.
The foremost reason why infants who die in infancy go to heaven is because Jesus died for their sin (John 3:16-18).
The Nature and Place of Saving Faith: Saving faith is not a good work; it is simply trusting in Christ's death and resurrection for salvation (John 3:14, 15). In a very real sense faith does not save us; it merely attaches itself to Christ's death and resurrection which save us.
God's Special Interest in Infants, especially Young Children: Matthew 18:1-14 refers to both those who are little children physically and those who, like these little children, have trust in Christ. These are greatest in God's kingdom; these have angels who have direct access to God; these are the objects of God the Father's care. Mark 10:13-16 refers to Jesus blessing the children; again, it reveals the special love God the Son has for little children.
David's Statement Upon the Death of His Week Old Child: while his new born son was still alive David fasted and prayed. When he discovered the seven day old child had died, he washed his face and ate a meal. When his servants express amazement at his lack of grief he tells them, "While the child was yet alive I fasted and wept, for I said, Who can tell whether God will be gracious to me that the child may live. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me" (2 Samuel 12:22-23). David's comment cannot refer only to his awareness that someday, he too, would join his child in death, because when his adult son, Absalom, died, David's response was radically different~ He did not speak of going to him (cf 2 Samuel l5:33) but cried out in great anguish.
The Nature of the Great White Throne. All of the lost of all ages will someday stand before God’s
great white Throne to be judged. Revelation 20:12-13 clearly teach that a vital part of this judgment involves the personal works of these people. Yet infants who die in infancy have no personal works. This gives us reason to believe that they are not present at this judgment and, thus are not considered lost but part of the redeemed.
Hell, the Punishment for Refusal to Believe: Condemnation is not merely overlooking the Savior but a stubborn refusal to believe (Iohn 3:18-21). This fact is supported by the use of two different Greek words in John 3:36 (both translated "believe" in KJV. The first word ["He that believeth on the Son hath everlasting life") is the usual word for believe and [means to trust in, or depend upon—JPH]. The second word, however, He that believeth not the Son shall not see life"] is different and means "to disobey" Since infants who die in infancy are not capable of this stubborn refusal to believe, they do not come under this condemnation.
Divine Election: Under normal circumstances the benefits of salvation provided by Christ's death and resurrection are applied to those who believe and trust in Christ alone for salvation. When the Philippian jailor asked Paul "Sirs, what must I do to be saved?" he was told, "Believe on the Lord Jesus Christ and thou shalt be saved" (Acts 16:30-31). At the same time, those who believe in Christ are called, “elect” (1 Thessalonians
1; ~ Colorhns 3:12). Both faith and election are mechanisms by which the
benefits of Christ can be [and under normal circumstance; would be] applied to
individuals. However if infants are not capable of saving faith, election alone becomes the mechanism by which people are "chosen to salvation" (2 Thessalonians 2:13). The very fact of dying in infancy is outward proof that one is elect, chosen by God to live with Him in heaven. R. A. Webb, in his book, THE THEOLOGY OF
INFANT SALVATION argues for this view. So does Charles Spurgeon, in THE
NEW PARK STREET and METROPOLITAN TABERNACLE PULPIT.
One Purpose For Hell: To Display God's Righteousness: If the lost are placed in
the lake of fire because their names are not found written in the book of life (Revelation 20:15), the opening of other books and judging them according to their works (Revelation 20:12-13) must have another purpose, namely to display God's righteousness. This is accomplished in two ways: [1] if there are degrees of punishment in the lake of fire, God's righteous justice is evidenced by judging the lost according to their works. As stated earlier in this article, infants who have died in infancy would not have any works for which to be judged. [2] Furthermore, if God's righteousness is to be demonstrated by judging the lost according to their works they must possess both memory and conscience to understand that they deserve this punishment. Infants who have died in infancy would have neither memory nor conscience of evil works. All of these reasons support the belief that infants dying in infancy go to heaven but the primary basis for so believing is that Jesus died and rose again.
by Myron J. Houghton, Ph.D, Th.D.
Copied from the Faith Pulpit May/June 1999
Introduction: In this paper an attempt will be made to show what the Bible teaches about the destiny of those who die in infancy. In order to accomplish this purpose the major views on the subject will be presented followed by an examination of the biblical material.
The Major Views:
Infants who die in infancy unbaptized do not go to heaven: In Roman Catholic theology there is no official dogma on the destiny of dead unbaptized infants. Nevertheless, the weight of tradition teaches that they go to a place called limbo, which is neither heaven nor hell, a place of natural happiness but without full communion with God. ~ LIMBO: UNSETTLED QUESTION by George L Dyer (NY: Sheed 8r Ward, 1964) or ENCYCLOPEDIA OP THEOLOGY edited by Karl Rahner (NY: The Seabury Press, 1975), pp. 850-851.
Infants who die in infancy unbaptized may or my not go to heaven: Although there is no official Lutheran view concerning the fate of dead unbaptized infants, the following information is relevant: (1) infants are born in original sin; (2) faith is absolutely necessary for salvation; (3) infants are capable of saving faith; and (4) faith can be created by (a) the gospel, (b) water baptism (c) the Lord's Supper (cf. THE BOOK OF CONCORD translated and edited by Theodore G. Tappert (Philadelphia: Fortress press, 1959), pp. 29 33, 17% 442-446). Nevertheless, the 17th century Lutheran theologian, John Gerhard said in his LOCI THEOLOGIQ IX: 282, meanwhile that, in the case of deprivation or of impossibility the children of Christians may be saved through an extraordinary and peculiar divine dispensation. - We neither can, nor ought to, rashly condemn those infants that die either in their mother's womb, or suddenly for any cause before receiving Baptism; we should rather conclude that the prayers of godly parents, or if the parents in the matter are neglectful, the prayers of the Church poured out before God for these infants, are mercifully heard, and that they are received into favor and life by God." quoted in English translation in Heinrich Schmid's THE DOCTRINAL THEOLOGY OF THE E VA NGELICAL LUTHERAN CHURCH(Minneapolis: Augsburg Publishing House 1961), p. 556 Some Fundamentalists also teach that Scripture does not answer this question and thus they have no hope to offer parents who have lost a new-born baby Infants who die in infancy. Some Calvinists have taught this view while other Calvinists emphatically reject it.
Infants who die in infancy are saved and with Christ in heaven: This was by the majority view among Fundamentalist writers. One of the best treatments of the subject from this perspective is a book entitled HEAVEN FOR THOSE WHO CAN'T BELIEVE by Robert P. Lightner (Schaumburg, Illinois: Regular Baptist Press, 1977).
The Major Reasons Supporting that infants Who Die In infancy Go to Heaven:
1. The Death and Resurrection of Christ: While some have tried to argue that infants are morally neutral or even holy, the Bible teaches that death is the penalty for Adam's sin (Romans 5:12, 15, 17) and that death passes upon all mankind, including infants. Thus, infants are considered sinful. Apart from the death and resurrection of Jesus Christ, no one not even infants, would be worthy to enter heaven.
The foremost reason why infants who die in infancy go to heaven is because Jesus died for their sin (John 3:16-18).
The Nature and Place of Saving Faith: Saving faith is not a good work; it is simply trusting in Christ's death and resurrection for salvation (John 3:14, 15). In a very real sense faith does not save us; it merely attaches itself to Christ's death and resurrection which save us.
God's Special Interest in Infants, especially Young Children: Matthew 18:1-14 refers to both those who are little children physically and those who, like these little children, have trust in Christ. These are greatest in God's kingdom; these have angels who have direct access to God; these are the objects of God the Father's care. Mark 10:13-16 refers to Jesus blessing the children; again, it reveals the special love God the Son has for little children.
David's Statement Upon the Death of His Week Old Child: while his new born son was still alive David fasted and prayed. When he discovered the seven day old child had died, he washed his face and ate a meal. When his servants express amazement at his lack of grief he tells them, "While the child was yet alive I fasted and wept, for I said, Who can tell whether God will be gracious to me that the child may live. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me" (2 Samuel 12:22-23). David's comment cannot refer only to his awareness that someday, he too, would join his child in death, because when his adult son, Absalom, died, David's response was radically different~ He did not speak of going to him (cf 2 Samuel l5:33) but cried out in great anguish.
The Nature of the Great White Throne. All of the lost of all ages will someday stand before God’s
great white Throne to be judged. Revelation 20:12-13 clearly teach that a vital part of this judgment involves the personal works of these people. Yet infants who die in infancy have no personal works. This gives us reason to believe that they are not present at this judgment and, thus are not considered lost but part of the redeemed.
Hell, the Punishment for Refusal to Believe: Condemnation is not merely overlooking the Savior but a stubborn refusal to believe (Iohn 3:18-21). This fact is supported by the use of two different Greek words in John 3:36 (both translated "believe" in KJV. The first word ["He that believeth on the Son hath everlasting life") is the usual word for believe and [means to trust in, or depend upon—JPH]. The second word, however, He that believeth not the Son shall not see life"] is different and means "to disobey" Since infants who die in infancy are not capable of this stubborn refusal to believe, they do not come under this condemnation.
Divine Election: Under normal circumstances the benefits of salvation provided by Christ's death and resurrection are applied to those who believe and trust in Christ alone for salvation. When the Philippian jailor asked Paul "Sirs, what must I do to be saved?" he was told, "Believe on the Lord Jesus Christ and thou shalt be saved" (Acts 16:30-31). At the same time, those who believe in Christ are called, “elect” (1 Thessalonians
1; ~ Colorhns 3:12). Both faith and election are mechanisms by which the
benefits of Christ can be [and under normal circumstance; would be] applied to
individuals. However if infants are not capable of saving faith, election alone becomes the mechanism by which people are "chosen to salvation" (2 Thessalonians 2:13). The very fact of dying in infancy is outward proof that one is elect, chosen by God to live with Him in heaven. R. A. Webb, in his book, THE THEOLOGY OF
INFANT SALVATION argues for this view. So does Charles Spurgeon, in THE
NEW PARK STREET and METROPOLITAN TABERNACLE PULPIT.
One Purpose For Hell: To Display God's Righteousness: If the lost are placed in
the lake of fire because their names are not found written in the book of life (Revelation 20:15), the opening of other books and judging them according to their works (Revelation 20:12-13) must have another purpose, namely to display God's righteousness. This is accomplished in two ways: [1] if there are degrees of punishment in the lake of fire, God's righteous justice is evidenced by judging the lost according to their works. As stated earlier in this article, infants who have died in infancy would not have any works for which to be judged. [2] Furthermore, if God's righteousness is to be demonstrated by judging the lost according to their works they must possess both memory and conscience to understand that they deserve this punishment. Infants who have died in infancy would have neither memory nor conscience of evil works. All of these reasons support the belief that infants dying in infancy go to heaven but the primary basis for so believing is that Jesus died and rose again.
Wednesday, January 21, 2009
Eternal Security
The question of the eternal security of the believer is often raised in letters we receive. This subject has been the cause of much controversy in the church for centuries, and still creates confusion and distress for many Christians. It is too much to expect to dispel this problem completely for everyone in a brief newsletter, but perhaps we can at least help in that direction.
Those who believe in "falling away" accuse those who believe in "eternal security" of promoting "cheap grace." The latter is in itself an unbiblical expression. To call it "cheap" is really a denial of grace, since it implies that too small a price has been paid. Grace, however, must be absolutely free and without any price at all on man's part, while on God's part the price He paid must be infinite. Thus for man to think that his works can play any part in either earning or keeping his salvation is what cheapens grace and devalues this infinite gift to the level of human effort.
To speak of "falling from grace" involves the same error. Since our works had nothing to do with meriting grace in the first place, there is nothing we could do that would cause us to no longer merit it and thus to "fall" from it. Works determine reward or punishment—not one's salvation, which comes by God's grace. The crux of the problem is a confusion about grace and works.
First of all, we must be absolutely clear that these two can never mix. Paul declares, "...if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work" (Rom 11:6). Salvation cannot be partly by works and partly by grace.
Secondly, we must be absolutely certain that works have nothing to do with salvation. Period. The Bible clearly states, "For by grace are ye saved...not of works" (Eph 2:8-9). True to such scriptures, evangelicals firmly declare that we cannot earn or merit salvation in any way. Eternal life must be received as a free gift of God's grace, or we cannot have it.
Thirdly, salvation cannot be purchased even in part by us, because it requires payment of the penalty for sin—a payment we can't make. If one receives a speeding ticket, it won't help to say to the judge, "I've driven many times within the 55 mph limit. Surely my many good deeds will make up for the one bad deed." Nor will it do to say, "If you let me off this time, I promise never to break the law again." The judge would reply, "Never to break the law again is only to do what the law demands. You get no extra credit for that. The penalty for breaking the law is a separate matter and must be paid." Thus Paul writes, "...by the deeds of the law there shall no flesh be justified in his sight..." (Rom 3:20).
Fourthly, if salvation from the penalty of breaking God's laws cannot be earned by good deeds, then it cannot be lost by bad deeds. Our works play no part in either earning or keeping salvation.
Fifthly, salvation can only be given to us as a free gift if the penalty has been fully paid. We have violated infinite Justice, requiring an infinite penalty. We are finite beings and could not pay it: we would be separated from God for eternity. God is infinite and could pay an infinite penalty, but it wouldn't be just, because He is not a member of our race. Therefore God, in love and grace, through the virgin birth, became a man so that He could pay the debt of sin for the entire human race!
In the Greek, Christ's cry from the cross, "It is finished!" is an accounting term, meaning that the debt had been paid in full. Justice had been satisfied by full payment of its penalty, and thus God could "be just, and the justifier of him which believeth in Jesus" (Rom 3:26). On that basis, God offers pardon and eternal life as a free gift. He cannot force it upon anyone or it would not be a gift. Nor would it be just to pardon a person who rejects the righteous basis for pardon and offers a hopelessly inadequate payment instead—or offers his works even as "partial payment."
Salvation is the full pardon by grace from the penalty of all sin, past, present or future; eternal life is the bonus thrown in. Denying this cardinal truth, all cultists, such as Jehovah's Witnesses, Mormons, and Roman Catholics, for example, reject salvation by grace and insist that it must be earned by one's good works. They accuse evangelicals of teaching that all we need to do is to say we believe in Christ and then we can live as we please, even in the grossest of sins, yet be sure of heaven. Evangelicals don't teach that at all, yet a similar complaint is made by those who believe in "falling away." They say that "once saved, always saved" encourages one to live in sin because if we know we cannot be lost then we have no incentive for living a holy life. On the contrary, love for the one who saved us is the greatest and only acceptable motive for living a holy life; and surely the greater the salvation one has received, the more love and gratitude there will be. So to know one is secure for eternity gives a higher motive for living a good life than the fear of losing one's salvation if one sins!
While those who believe in "falling from grace" are clear that good works cannot earn salvation, they teach that salvation is kept by good works. Thus one gets saved by grace, but thereafter salvation can be lost by works. To teach that good works keep salvation is almost the same error as to say that good works earn salvation. It denies grace to say that once I have been saved by grace I must thereafter keep myself saved by works.
If those who are saved could lose their salvation, then they must by their own actions keep themselves saved. If that is true, then those who stay saved and get to heaven will be able to boast that they played a key role in their salvation: Christ saved them but they kept themselves saved. On the contrary, no man can take any credit for his salvation. We are "kept by the power of God" (1 Pt 1:5), not by our faith or efforts.
"Falling away" doctrine, says Hebrews 6:4-9, rather than glorifying Christ, once again holds Him up to shame and ridicule before the world for two reasons: if we could lose our salvation, then (1) Christ would have to be crucified again to save us again; and (2) He would be ridiculed for dying to purchase a salvation but not making adequate provision to preserve it—for giving a priceless gift to those who would inevitably lose it. If Christ's death in our place for our sins and His resurrection were not sufficient to keep us saved, then He has foolishly wasted His time. If we could not live a good enough life to earn salvation, it is certain we cannot live a good enough life to keep it! To make the salvation He procured ultimately dependent upon our faltering works would be the utmost folly.
"Falling away" doctrine makes us worse off after we are saved than before. At least before conversion we can get saved. But after we are saved and have lost our salvation (if we could), we can't get saved again, but are lost forever. Hebrews 6:6 declares, "If [not when] they shall fall away...it is impossible...to renew them again unto repentance." That "falling away" is hypothetical is clear (v 9): "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." So "falling away" does not "accompany salvation." The writer is showing us that if we could lose our salvation, we could never get it back without Christ dying again upon the cross. This is folly! He would have to die an infinite number of times (i.e., every time every person who was once saved sinned and was lost and wanted to be "saved again"). Thus, those who reject "once saved, always saved" can only replace it with "once lost, always lost"!
John assures us, "These things have I written unto you that believe on the name of the Son of God; that ye may know [present knowledge] that ye have [present possession] eternal life..." (1 Jn 5.13). To call it eternal life, if the person who had it could lose it and suffer eternal death, would be a mockery. On the contrary, eternal life is linked with the promise that one cannot perish—a clear assurance of "eternal security" or "once saved, always saved." John 3:16 promises those who believe in Jesus Christ that they "shall not perish, but have everlasting life." John 5:24 again says, "hath everlasting life, and shall not come into condemnation...." One could not ask for clearer or greater assurance than the words of Jesus: "I give unto them [My sheep] eternal life and they shall never perish" (Jn 10:28).
If, having received eternal life, we could lose it and perish, it would make Christ a liar. Yet this is the teaching of Roman Catholicism. Therefore the Mass is declared to be a sacrifice of Christ's body and blood whereby God pardons sinners. Thus Christ's once-for-all sacrifice upon the cross was not sufficient. And like Roman Catholicism, the idea that a person once saved could be lost also denies the sufficiency of Christ's death upon the cross 1,900 years ago.
If sin causes the loss of salvation, what kind or amount of sin does it take? There is no verse in the Bible that tells us. We are told that if we confess our sins He is faithful and just to forgive us and to cleanse us from all unrighteousness (1 Jn 1:9)—so apparently any sin can be forgiven. Even those who teach falling away rarely if ever say they got "saved again." Rather, they confessed their sin and were forgiven. Hebrews 12:3-11 tells us that every Christian sins, and that instead of causing a loss of salvation, sin brings God's chastening upon us as His children. If when we sinned we ceased to be God's children, He would have no one to chastise—yet he "scourgeth every son whom he receiveth." Indeed, chastening is a sign that we are God's children, not that we have lost our salvation: "if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."
Some teach that one must be baptized to be saved; others that one must "speak in tongues." Both are forms of salvation by works. Some people lack assurance of salvation because they haven't "spoken in tongues," others are confident they are saved because they think they have. Both are like those who say, "Lord, Lord, have we not...in thy name done many wonderful works?" (Mt 7:21-23). They are relying on their works to prove they are saved, instead of upon God's grace. Nor does Jesus say, "You were once saved but lost your salvation." He says, "I never knew you."
Here is an important distinction. Those who believe in falling away would say of a professing Christian who has denied the faith and is living in unrepentant sin that he has "fallen from grace" and has "lost his salvation." In contrast, those who believe in eternal security, while no more tolerant of such conduct, would say of the same person that probably Christ "never knew him"—he was never a Christian. We must give the comfort and assurance of Scripture to those who are saved; but at the same time we must not give false and unbiblical comfort to those who merely say they are saved but deny with their lives what they profess with their lips.
Are we not then saved by our works? Indeed not! In 1 Corinthians 3:13-15 every Christian's works are tried by fire at the "judgment seat of Christ" before which "we must all appear" (2 Cor 5:10). Good works bring rewards; a lack of them does not cause loss of salvation. The person who hasn't even one good work (all of his works are burned up) is still "saved; yet so as by fire" (v 15). We would not think such a person was saved at all. Yet one who may seem outwardly not to be a Christian, who has no good works as evidence—if he has truly received the Lord Jesus Christ as his Savior, is then "saved as by fire" and shall never perish in spite of his lack of works.
Do we then, on the basis of "once saved, always saved," encourage Christians to "sin that grace may abound"? With Paul we say, "God forbid!" We offer no comfort or assurance to those living in sin. We don't say, you're okay because you once made a "decision for Christ." Instead, we warn: "If you are not willing right now to live fully for Christ as Lord of your life, how can you say that you were really sincere when you supposedly committed yourself to Him at some time in the past?" And to all, we declare with Paul, "Examine yourselves, whether ye be in the faith; prove your own selves" (2 Cor 13:5).
Our confidence for eternity rests in His unchanging love and grace and the sufficiency of God's provision in Christ—not in our worth or performance. Only when this is clear do we have real peace with God. Only then can we truly love Him and live for Him out of gratitude for the eternal life He has given to us as a free gift of His grace—a gift He will not take back and which He makes certain can never be lost!
Those who believe in "falling away" accuse those who believe in "eternal security" of promoting "cheap grace." The latter is in itself an unbiblical expression. To call it "cheap" is really a denial of grace, since it implies that too small a price has been paid. Grace, however, must be absolutely free and without any price at all on man's part, while on God's part the price He paid must be infinite. Thus for man to think that his works can play any part in either earning or keeping his salvation is what cheapens grace and devalues this infinite gift to the level of human effort.
To speak of "falling from grace" involves the same error. Since our works had nothing to do with meriting grace in the first place, there is nothing we could do that would cause us to no longer merit it and thus to "fall" from it. Works determine reward or punishment—not one's salvation, which comes by God's grace. The crux of the problem is a confusion about grace and works.
First of all, we must be absolutely clear that these two can never mix. Paul declares, "...if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace, otherwise work is no more work" (Rom 11:6). Salvation cannot be partly by works and partly by grace.
Secondly, we must be absolutely certain that works have nothing to do with salvation. Period. The Bible clearly states, "For by grace are ye saved...not of works" (Eph 2:8-9). True to such scriptures, evangelicals firmly declare that we cannot earn or merit salvation in any way. Eternal life must be received as a free gift of God's grace, or we cannot have it.
Thirdly, salvation cannot be purchased even in part by us, because it requires payment of the penalty for sin—a payment we can't make. If one receives a speeding ticket, it won't help to say to the judge, "I've driven many times within the 55 mph limit. Surely my many good deeds will make up for the one bad deed." Nor will it do to say, "If you let me off this time, I promise never to break the law again." The judge would reply, "Never to break the law again is only to do what the law demands. You get no extra credit for that. The penalty for breaking the law is a separate matter and must be paid." Thus Paul writes, "...by the deeds of the law there shall no flesh be justified in his sight..." (Rom 3:20).
Fourthly, if salvation from the penalty of breaking God's laws cannot be earned by good deeds, then it cannot be lost by bad deeds. Our works play no part in either earning or keeping salvation.
Fifthly, salvation can only be given to us as a free gift if the penalty has been fully paid. We have violated infinite Justice, requiring an infinite penalty. We are finite beings and could not pay it: we would be separated from God for eternity. God is infinite and could pay an infinite penalty, but it wouldn't be just, because He is not a member of our race. Therefore God, in love and grace, through the virgin birth, became a man so that He could pay the debt of sin for the entire human race!
In the Greek, Christ's cry from the cross, "It is finished!" is an accounting term, meaning that the debt had been paid in full. Justice had been satisfied by full payment of its penalty, and thus God could "be just, and the justifier of him which believeth in Jesus" (Rom 3:26). On that basis, God offers pardon and eternal life as a free gift. He cannot force it upon anyone or it would not be a gift. Nor would it be just to pardon a person who rejects the righteous basis for pardon and offers a hopelessly inadequate payment instead—or offers his works even as "partial payment."
Salvation is the full pardon by grace from the penalty of all sin, past, present or future; eternal life is the bonus thrown in. Denying this cardinal truth, all cultists, such as Jehovah's Witnesses, Mormons, and Roman Catholics, for example, reject salvation by grace and insist that it must be earned by one's good works. They accuse evangelicals of teaching that all we need to do is to say we believe in Christ and then we can live as we please, even in the grossest of sins, yet be sure of heaven. Evangelicals don't teach that at all, yet a similar complaint is made by those who believe in "falling away." They say that "once saved, always saved" encourages one to live in sin because if we know we cannot be lost then we have no incentive for living a holy life. On the contrary, love for the one who saved us is the greatest and only acceptable motive for living a holy life; and surely the greater the salvation one has received, the more love and gratitude there will be. So to know one is secure for eternity gives a higher motive for living a good life than the fear of losing one's salvation if one sins!
While those who believe in "falling from grace" are clear that good works cannot earn salvation, they teach that salvation is kept by good works. Thus one gets saved by grace, but thereafter salvation can be lost by works. To teach that good works keep salvation is almost the same error as to say that good works earn salvation. It denies grace to say that once I have been saved by grace I must thereafter keep myself saved by works.
If those who are saved could lose their salvation, then they must by their own actions keep themselves saved. If that is true, then those who stay saved and get to heaven will be able to boast that they played a key role in their salvation: Christ saved them but they kept themselves saved. On the contrary, no man can take any credit for his salvation. We are "kept by the power of God" (1 Pt 1:5), not by our faith or efforts.
"Falling away" doctrine, says Hebrews 6:4-9, rather than glorifying Christ, once again holds Him up to shame and ridicule before the world for two reasons: if we could lose our salvation, then (1) Christ would have to be crucified again to save us again; and (2) He would be ridiculed for dying to purchase a salvation but not making adequate provision to preserve it—for giving a priceless gift to those who would inevitably lose it. If Christ's death in our place for our sins and His resurrection were not sufficient to keep us saved, then He has foolishly wasted His time. If we could not live a good enough life to earn salvation, it is certain we cannot live a good enough life to keep it! To make the salvation He procured ultimately dependent upon our faltering works would be the utmost folly.
"Falling away" doctrine makes us worse off after we are saved than before. At least before conversion we can get saved. But after we are saved and have lost our salvation (if we could), we can't get saved again, but are lost forever. Hebrews 6:6 declares, "If [not when] they shall fall away...it is impossible...to renew them again unto repentance." That "falling away" is hypothetical is clear (v 9): "But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak." So "falling away" does not "accompany salvation." The writer is showing us that if we could lose our salvation, we could never get it back without Christ dying again upon the cross. This is folly! He would have to die an infinite number of times (i.e., every time every person who was once saved sinned and was lost and wanted to be "saved again"). Thus, those who reject "once saved, always saved" can only replace it with "once lost, always lost"!
John assures us, "These things have I written unto you that believe on the name of the Son of God; that ye may know [present knowledge] that ye have [present possession] eternal life..." (1 Jn 5.13). To call it eternal life, if the person who had it could lose it and suffer eternal death, would be a mockery. On the contrary, eternal life is linked with the promise that one cannot perish—a clear assurance of "eternal security" or "once saved, always saved." John 3:16 promises those who believe in Jesus Christ that they "shall not perish, but have everlasting life." John 5:24 again says, "hath everlasting life, and shall not come into condemnation...." One could not ask for clearer or greater assurance than the words of Jesus: "I give unto them [My sheep] eternal life and they shall never perish" (Jn 10:28).
If, having received eternal life, we could lose it and perish, it would make Christ a liar. Yet this is the teaching of Roman Catholicism. Therefore the Mass is declared to be a sacrifice of Christ's body and blood whereby God pardons sinners. Thus Christ's once-for-all sacrifice upon the cross was not sufficient. And like Roman Catholicism, the idea that a person once saved could be lost also denies the sufficiency of Christ's death upon the cross 1,900 years ago.
If sin causes the loss of salvation, what kind or amount of sin does it take? There is no verse in the Bible that tells us. We are told that if we confess our sins He is faithful and just to forgive us and to cleanse us from all unrighteousness (1 Jn 1:9)—so apparently any sin can be forgiven. Even those who teach falling away rarely if ever say they got "saved again." Rather, they confessed their sin and were forgiven. Hebrews 12:3-11 tells us that every Christian sins, and that instead of causing a loss of salvation, sin brings God's chastening upon us as His children. If when we sinned we ceased to be God's children, He would have no one to chastise—yet he "scourgeth every son whom he receiveth." Indeed, chastening is a sign that we are God's children, not that we have lost our salvation: "if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons."
Some teach that one must be baptized to be saved; others that one must "speak in tongues." Both are forms of salvation by works. Some people lack assurance of salvation because they haven't "spoken in tongues," others are confident they are saved because they think they have. Both are like those who say, "Lord, Lord, have we not...in thy name done many wonderful works?" (Mt 7:21-23). They are relying on their works to prove they are saved, instead of upon God's grace. Nor does Jesus say, "You were once saved but lost your salvation." He says, "I never knew you."
Here is an important distinction. Those who believe in falling away would say of a professing Christian who has denied the faith and is living in unrepentant sin that he has "fallen from grace" and has "lost his salvation." In contrast, those who believe in eternal security, while no more tolerant of such conduct, would say of the same person that probably Christ "never knew him"—he was never a Christian. We must give the comfort and assurance of Scripture to those who are saved; but at the same time we must not give false and unbiblical comfort to those who merely say they are saved but deny with their lives what they profess with their lips.
Are we not then saved by our works? Indeed not! In 1 Corinthians 3:13-15 every Christian's works are tried by fire at the "judgment seat of Christ" before which "we must all appear" (2 Cor 5:10). Good works bring rewards; a lack of them does not cause loss of salvation. The person who hasn't even one good work (all of his works are burned up) is still "saved; yet so as by fire" (v 15). We would not think such a person was saved at all. Yet one who may seem outwardly not to be a Christian, who has no good works as evidence—if he has truly received the Lord Jesus Christ as his Savior, is then "saved as by fire" and shall never perish in spite of his lack of works.
Do we then, on the basis of "once saved, always saved," encourage Christians to "sin that grace may abound"? With Paul we say, "God forbid!" We offer no comfort or assurance to those living in sin. We don't say, you're okay because you once made a "decision for Christ." Instead, we warn: "If you are not willing right now to live fully for Christ as Lord of your life, how can you say that you were really sincere when you supposedly committed yourself to Him at some time in the past?" And to all, we declare with Paul, "Examine yourselves, whether ye be in the faith; prove your own selves" (2 Cor 13:5).
Our confidence for eternity rests in His unchanging love and grace and the sufficiency of God's provision in Christ—not in our worth or performance. Only when this is clear do we have real peace with God. Only then can we truly love Him and live for Him out of gratitude for the eternal life He has given to us as a free gift of His grace—a gift He will not take back and which He makes certain can never be lost!
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